Season One - Psychotherapy: Jungian Approach to Healing. This explores the healing of emotional wounds. Going beyond traditional trainings - of great value to those interested in this field. Season Two - The Quest. An exploration of great visionaries who have shaped our history and contemporary wo…
The earliest archetypal images with an implicit mythological narrative are presented: The Venus of Laussel – the earliest great mother archetype with an age of around 24,000 years; and the Fallen Shaman in the Paleolithic Cave of Lascaux at 16,000 years ago. The former is feminine-coded (nurture, nature, reproduction, love) and the latter is male-coded (gnosis or higher knowledge obtained through the individual quest, sacrifice and transcendence). These two great archetypes, synthesized, are needed now more than ever for our crisis -ridden age.
An account of a healing séance ceremony from a Siberian tribe opens the episode. Evidence of the shamans on the cave walls is given especially for the French caves of Lascaux, Trois Fréres, Gabillou, and Chauvet. The images in the “shaft” at the end of the Lascaux cave are highly enigmatic but a mythological interpretation is hinted at as it is one of the earliest archetypal representations of humanity and underlies many religions, spiritual movements, and also Jungian archetypal psychology.
Four examples of the earliest archetypal images, beliefs, and practices are given and for which we have hard evidence. These take us back many tens of thousands years deep into the last ice age. These are burial practices; images of the Great Mother; cave paintings, rock-art, figurines, and statues; shamanism. Their relevance to the contemporary world is indicated - a theme of great importance and to be taken up as this mini-series progresses.
This episode explores: The first archetypal images of humanity for which we have evidence. The areas of the world where this evidence is found: South Africa, Indonesia, India, Australia, the Americas, Siberia. We leave the famous cave paintings of France and Spain until next episode. The dates of the cave painting and rock art that have survived and recently been discovered. These stretch back into pre-history for tens of thousands of years. What are the links between these early images and shamanism?
The ten archetypes underlying the book "Archetypes at Work" have an astrological basis in the ten heavenly bodies (including sun and moon) in our solar system - each with their archetypal nature and their influence upon human character and destiny ... "the planets are around us and in us". Dr Laurence Hillman explains how at birth a unique blueprint forms the basis of human character and this is laid out in the astrological map - the configuration of the planets at this unique point in time. Also explained are planetary conjunctions, oppositions and the like. Further explained are personal and world transits in which planetary configurations at later points in one's life or in the history of civilizations are shown to have deep influence. Aligning oneself to one's true nature is vital. A deeply informative and enriching interview.
Join Alan Mulhern as he interviews Richard Olivier, founder of Olivier Mythodrama and co-author with Lawrence Hillman of Archetypes at Work (2019). Exploring how archetypes—rooted in mythology and Shakespearean drama—can revolutionize leadership, organizational culture, and personal growth. Key highlights include: The Power of Shakespearean Drama: Uncover how mythological and archetypal elements in Shakespeare's plays illuminate leadership dynamics and human potential. Peak Performance and Inner Essence: Learn how embracing archetypes allows acting in to unlock authentic leadership. The Ten Archetypes Framework: Discover a transformative tool for understanding and developing leadership capacities and individual transformation. Identify your dominant archetypes, awaken dormant ones, and address shadow elements that may hinder growth. A Path to Growth and Resilience: Explore how balancing archetypes fosters personal development, strengthens organizations, and offers a lens for navigating the crises of our time. This is a rare opportunity to delve into the intersection of myth, leadership, and psychology, with insights that resonate across industries and individual development alike. Whether you're a leader, psychotherapist, coach, or simply curious about the stories shaping our lives, this conversation promises to be both profound, unique, and practical.
This is the final episode of this miniseries on Transhumanism and Artificial Intelligence. Many authors, filmakers and the like point to the great dangers of Artifical Intelligence - to no avail. Warnings of great danger are no deterrence for the advance of technology. Fascinated by wealth and infatuated with power, we complete the Faustian bargain that was struck at the beginning of Business Civilization – we forfeit our soul for power, wealth and knowledge.
The archetypal roots of Transhumanism are explored. The Book of Genesis presents this in symbolic and mythical form: humans are caught in a dilemma between staying in the garden of unconsciousness or making a bid for freedom from nature and the unconscious though the awakening of self awareness and pursuit of knowledge. In doing this we become aware of death and are destined to attempt to overcome this trauma by seeking the tree of everlasting life – to become as gods. This is the metaphysical background to transhumanism which in its radical form wishes to move at least some humans to a post-biological state that overcomes ageing and death. However the history of utopias – and Transhumanism is definitely one - is that they have a dystopian underside. This can be even be presented metaphysically as a movement from the Luciferian to the Satanic. There is a Faustian pact at the origins of business civilization. The pursuit of Artificial Intelligence and the movement to Transhumanism are its consequences. The myth of Dr Faustus is explored.
We examine a very recent international report on AI safety. In the face of possibly the most powerful, disruptive, and existentially threatening technological revolution in our history regulation is notably absent. We stumble into the unknown.
This episode considers the speed, extent, and dangers of the AI technological revolution. The dreams of radical transhumanism depend on this transformation. I use 2 sources, both highly recommended reading: 1. Megathreats (2022) by Nouriel Roubini especially ch8. 2. The Coming Wave (2023 ) by Mustafa Suleyman. The episode ends with a warning dream of mine about AI … An expedition of Western soldiers in India stumbled on an unusual tomb. It is like a big room which is guarded by a living demon, whom the soldiers decide to execute perhaps by burning. They walk backwards to the place of execution while the blue demon walks forward in a sinister, elegant kind of dance. A cautious interpretation is offered.
I review the history of the relationship of technology and human consciousness and explore the implications of the division of the brain into a right and left hemisphere. AI Is not only going to take over most jobs in the economy, it will take over our consciousness and we are surrendering it willingly. At root, having been convinced of the idea we have no soul and that we are simply code, we are wide open for takeover by forces we might otherwise be able to withstand. And if I am asked what is the soul I reply: The essence of this precious life The seed upon the flower The scent within a perfume The light that is a star The freedom of the wild west wind The mist on mountain side The thought before you think She knows you from inside. The sweetness of the desert breeze You can't hold in your hand She's like the waters of the Nile She comes from other lands.
Transhumanism believes in a transition of Homo sapiens into a trans-human and even post-biological state made possible by accelerating technological progress, for example Artificial General Intelligence. The recent emergence of Large Language Models (LLMs) not only push the boundaries of AI but may also play their part in the Transhumanist enterprise. In reply to the question what are the dangers of such technologies to human consciousness, Gemini, one of the well known LLMs, gave a very frank and disturbing reply. All is revealed in the episode!
A mini series on Transhumanism Transhumanism divides into moderate Transhumanism which believes in an enhanced human condition, and radical Transhumanism which envisages a profound alteration of our bodies and minds, even to the extent of abandoning our biological inheritance and becoming a designed new species. Both visions envisage accelerating technological change. But humans are not in charge of their technologies, rather technology itself is in the driving seat. While the record so far of a highly improved human condition looks good, for example increased life span, as well as impressive increases in GDP and the standard of living, on closer inspection the contemporary situation looks fraught with difficulty and the world economy could well be at an inflection point. Thus, the moderate Transhumanism project would be stalled, even endangered. However, as further episodes will argue this does not apply to radical Transhumanism which is set to proceed regardless of economic conditions.
What is the origin of the destructiveness in humans towards the world of nature? We examine firstly the consequences, values and paradigms of Business Civilization such as removal from nature, hyper-technological rationalism, intense consumerism, over-emphasis on science and calculation, exaggerated individualism and so on. These become more intensified in the contemporary period with huge destructive consequences. It is these traits that need to change in order to modify our destructive impact. Secondly, we explore depth psychology, with reference to ideas of Freud, Jung, Klein and Groff. They all refer to a basic dualism in the unconscious. On the one hand great creativity, on the other an extraordinary capacity for destruction. Business Civilization needs to be "put on the couch". Unless it integrates its profound negativity it cannot last.
This is the final episode in this miniseries. It covers the following points. 1. A tipping point has been reached in the climate crisis past the 1.5 degree centigrade threshold and the planet is now in a stage of unpredictable runaway effects. 2. Climate defiance is in the ascendant and there is crisis, confusion. and perhaps despair in the Green ranks. The Green agenda will, however, make a come-back as the true damaging costs of fossil fuel dependency hammer home. 3. The climate crisis has to be gone through – quick fixes are not possible. It is useful to view this whole period as a rite of passage. This does not mean humanity will necessarily get through it. We might fail or not get through intact. But what is required is a total paradigm shift in human values and in global political and economic organization.
The green climate agenda is going backwards. Fifteen examples from across the world are given. Preparing for survival on a degraded planet should be a policy with the status of a national emergency. Just focussing on one component of this crisis - rising seas levels - practical policy responses are put forward.
The climate crisis and the ecological catastrophe are an existential threat to Homo sapiens especially when combined with other crises of the 21st century. This is of immense evolutionary and even metaphysical significance. As our species gained in technological power the exploitation of nature became more extensive and under business civilization this has become a world wide phenomenon. The competitive state of the world economic and political system prevents adequate international cooperation on climate matters. Psychiatry and psychoanalysis have provided diagnostic terms that are useful when describing negative aspects of business civilization such as psychopathic, addictive, manic-depressive, and schizoid. They have also provided insight into climate denial as a defence against anxiety. But the more obvious source of problems is in our values systems, our beliefs about ourselves, nature and even the cosmos. There is in the human psyche a combination of opposites – god-like powers and a demonic destructiveness.
The COP commitments are critically scrutinised. Even if all its pledges were kept concerning GHG emissions, the tripling of renewable capacity, and energy efficiency improvements - and that is a tall order - the world is heading for a 10% increase in emissions by 2030, instead of the 43% reduction required to keep global warming under the 1.5 degree threshold. Following further research post Cop28 I see no reason to change my central warning: prepare for survival on a degraded planet. A new attitude on the global scene is noted - climate defiance. Arguments for climate denial are also examined and dismissed as contrary to the evidence. The episode ends with a beautiful song The Turning of the Year by Mark Dunn of The Bringers of Change whose music albums can be found on Spotify etc. and as CDs at www.fallingarecords.com This episode is being released a few days early in the breather between Christmas and New Year. The next and probable final episode in this mini-series will be Feb 1st 2024. Its subject will be the spiritual, mythical, and spiritual dimensions of the climate crisis. A free meditation programme following the Secret of the Golden Flower starts Jan 2 2024. Contact me at thepilgrimquest@gmail.com if you wish to join - up to 2 weeks late start is OK. The Quest Lecture series (as distinct from these podcasts) starts in April 2024. Syllabus on my website www.alanmulhern.com
This episode gives a review of Cop 28 which confirms the view that despite strenuous efforts of the United Nations, the IPCC, and many other institutes and organizations the world is politically and economically unwilling or unable to avoid climate catastrophe in the decades to come. Mankind's economic short term interests triumph over reason and common sense. To prepare for a severely degraded world is a task totally other than what we have contemplated so far.
This is the fourth episode in this miniseries on the ecological catastrophe of our age. The GHG emissions targets are not being reached on time. We need to prepare for survival in a degraded world. There needs to be a spiritual vision to give us insight into the climate and other crises of our age. This spiritual vision should also provide guidance.
There are now some changes to the structure and timing of these podcasts. Firstly, the Spanish language podcasts, which have explored the life and work of Carl Jung, have now ended. For the forseeable future there will only be the English speaking podcasts. Secondly, I am moving the podcast release dates to the first of the month - an easier date to remember rather than the mid-month timing. Hence S2 Ep89 will be released on October 1st 2023 with subsequent podcasts on November 1st, December 1st etc. The overall theme of the podcasts remains - the quest for vision in an age of crises. The current set of episodes are on the Ecological Catastrophe of our Age. As preparation for the coming episode you could read the highly recommended and freely available internet version of The Economics of Biodiversity: The Dasgupta Review. You could start with the Headline Messages (just a few pages) and then read the Abridged version. The full text is for the highly motivated student - who knows this might include yourself. This current set of episodes is placed within the larger context of our exploration of the multiple crises of our age (dramatically referred to as the Ten Horsemen of the Apocalypse) which, in addition to the ecological, will include the economic, financial, political, social, health, military, technological, clash of ideas and ideologies (including the Culture Wars, Woke etc. ), and spiritual crisis of our age. En route we will encounter extraordinary possibilities emerging in the 21st century - such as transformations of human nature, global totalitarianism. modification, replacement or even extinction of Homo sapiens, and spiritual transformation. As you will readily appreciate this is an ambitious undertaking, will take a number of years, and has to be done at a pace which will allow me to complete this task. So I ask for your patience. I also ask for your support, which you can do in two ways: firstly, by telling others of this podcast series; secondly by studying the content of this freely available podcast series (and its references) as seriously as you can. If you can accompany this with a spiritual practice, so much the better. Logic, argument and reason are important, yes, but the vision of spiritual experience is the decisive factor in the type of knowledge or gnosis we seek. As a Jungian analyst I am also very much in favour of combining this with deep self-examination. I also run periodically (say once a year) a 100 day meditation online programme based on the Secret of the Golden Flower. Also there is a parallel series of lectures and meeting (called the Quest) which takes place once a month online. For more details, including contact information, you may consult my website www.alanmulhern.com
Este es el episodio final de nuestra serie de podcasts sobre la vida y obra de Carl Jung. Este ha sido un proyecto conjunto entre el Instituto Venezolano de Psicología Analítica (representado por María Leonor de Planchart y Beatrice Rojas) y el Quest (representado por Alan Mulhern). Terminamos, como deberíamos. con las propias visiones y pensamientos de Jung al final de su vida, tal como se cuentan en los capítulos finales de Recuerdos, Sueños, Pensamientos. Estos incluyen: su experiencia cercana a la muerte; su posterior convicción de que la vida en esta tierra era como una caja tridimensional especialmente construida a la que llamamos "realidad"; sus pensamientos sobre la existencia después de la muerte; su conciencia de que esta vida era una proyección de una realidad más profunda; su convicción de que la civilización occidental necesitaba recuperar un ancla mitológica sin la cual estábamos perdidos; sus extraordinarias reinterpretaciones de la sabiduría, las religiones y las mitologías antiguas para reanimar el alma de la humanidad; y su creencia de que un amor profundo es la base del universo. Jung escribió: “Hasta donde podemos discernir, el único propósito de la existencia humana es encender una luz en la oscuridad del mero ser”. Pocas veces ha habido tanta luz en la oscuridad como la de Carl Jung.
Life has always been dependent on and deeply interlinked with climate. The earth passes through great cycles of glacial and warming conditions with enormous consequences for the promotion or restriction and even extinction of life. Hominins, our ancestors, adapted to changing habitats and climatic environments. The genus Homo, of which Homo sapiens is but one species among others, had an even greater capacity to adapt. Nevertheless many of them succumbed to extreme climate change. Homo sapiens with its higher level brain power, symbolic thought and language, wider social and trading networks, more complex tools and weaponry was the most able to manage the increasingly colder and extreme climatic conditions and consequent changing food supplies. So far. However the extremity of environmental and climatic change continues to our own period and we are reminded of Toynbee's acute observation that civilization has to continually manage its challenges or face extinction. The same applies to species. Our species, Homo sapiens, is now a global business civilization and despite all its creativity is in great danger. Climate change, often very severe, quite simply has been one of the biggest factors in earth history. And it has been one of the most powerful influences also in human history.
This is the start of a mini-series on the ecological catastrophe of the Anthropocene. In the first episode the emphasis is on climate but subsequent ones will explore other components of this crisis, for example the great destruction of bio-diversity, otherwise known as the sixth extinction event. Can the attack upon nature be characterised as evil since it is a prime example of the destruction of Life and the Good? Can something of the magnitude of Business Civilization, the first example of a truly global civilization, reform itself to the extent required to avoid catastrophe? Can a global leadership emerge that stops fighting and squabbling? Will a global totalitarianism be required and will this lead to a world dystopia? Can we rise to meet the scale of the challenge we face? Do we realise that what is required is not just some new inventions leaving our standard of living and way of life intact but rather a vast paradigm shift and a change in our very thinking and way of life? Episodes will continue to be released around the 15th of the month.
“La descristianización de nuestro mundo, el desarrollo luciferino de la ciencia y la tecnología, y la espantosa destrucción material y moral que dejó la Segunda Guerra Mundial han sido comparados más de una vez con los acontecimientos escatológicos narrados en el Nuevo Testamento. Cristo es este mito viviente de nuestra cultura. Es nuestro héroe cultural que encarna el mito del hombre primordial divino ...La imagen de Cristo es el arquetipo del Self”. Sin embargo, el símbolo del Cristo celestial carece de totalidad en el sentido psicológico moderno, ya que no incluye al luciferino que está separado. El cristianismo era muy consciente de esto, pero lo llamó privatio boni. Significaba la ausencia del bien más que una realidad positiva por derecho propio. Lucifer corresponde al Anticristo, la mitad oscura de la totalidad divina y humana. En el concepto cristiano, el arquetipo de la totalidad se divide irremediablemente en dos mitades irreconciliables que conducen en última instancia a un dualismo metafísico: la separación final del reino de los cielos del mundo de los condenados". Jung: Christ a Symbol of the Self. Aion CW Part 2
Human nature is the integrated but at the same time conflicting combination of six parts of our development: animal inheritance, emotional structure, conscious ego intelligence, the unconscious, higher consciousness, and what Jungians call the Self. These have evolved over millions of years and many of them are a unity of conflicting parts. Despite their conflict there is also a transformational intelligence, the Self, within the psyche of mankind, which is capable of creating harmony within itself, diminishing repression and malevolence. At the same time as the emergence of death awareness the higher self is then triggered into existence and this is closely related to love. Our higher self has many attributes such as higher intuition, illumination, revelation, music, art, poetry, and advanced forms of symbolic thought which are revolutionary in evolution. The level and range of our abstract symbolic understanding and expression are extraordinary. The existence of the higher self in humans, we suggest, is a result of the inherent spirit in the cosmos, the anima mundi, an intelligence in nature and evolution. It cannot be really explained by a materialist view of evolution for it has little, if any survival value. It is grace, primal spirit, embodied in matter.
El Libro Tibetano De Los Muertos describe las experiencias de la conciencia en el intervalo entre la muerte y el renacimiento y se divide en tres bardos: El Chikhai Bardo - "el momento de la muerte" que tiene la experiencia de la "luz clara de la realidad". El Chonyid Bardo - "la experiencia de la realidad" que presenta la experiencia de las ilusiones cósmicas. El Sidpa Bardo o "bardo del renacimiento", que es el resultado del karma y tiene imágenes típicamente de hombres y mujeres copulando que conducen al renacimiento. En el proceso de la muerte hay una posibilidad de liberación, pero muy pronto comienzan las ilusiones que conducen a la reencarnación. Las luminarias se vuelven más débiles y la visión más aterradora. Jung dice: “Las instrucciones son tan detalladas y están tan completamente adaptadas a los cambios aparentes en la condición del hombre muerto que todo lector serio debe preguntarse si estos sabios y viejos lamas no podrían, después de todo, haber vislumbrado la cuarta dimensión y rasgado el velo del mayor de los secretos de la vida.”
Since mankind began to think morally the question of the origin of evil was a continual problem. We examine some examples. We begin with the Ancient Egyptians and the Judaic tradition. Special focus is on the myth of Osiris and Seth on the one hand and Cain and Abel on the other. The contribution of envy and malevolence to conflict and evil is noted.
Estamos encantados de continuar con los podcasts del Quest. Antes de continuar con la experiencia de Jung con la metafísica tibetana será útil cubrir algunos elementos básicos de la enseñanza budista, ya que el budismo es el fundamento de la espiritualidad tibetana. “Si podemos reconocer las apariencias del bardo dharmata como la energía de sabiduría de nuestra propia mente, no hay diferencia entre el perceptor y lo percibido, y esta es una experiencia de no dualidad. Entrar completamente en esa experiencia es alcanzar la liberación que surge en ese momento en el estado posterior a la muerte cuando la conciencia puede darse cuenta de que sus experiencias no son más que la mente misma.”
This is the first in a miniseries on the origins of evil. Creative and destructive forces exist as universal principles and underpin life on earth and the consciousness of humanity. The essence of evil in the psyche is the destruction of the good. This is the "Satanic", malevolently opposed to the life-giving and creative. A distinction is made to the "Luciferian" which is a movement to consciousness and therefore while liberating is also the root of our alienation. Much of what we think of as bad, negative, egoistic in humans originates in our animal ancestry and has evolved. However when primate instincts, appetites and sexuality pass through the prism of human consciousness they are easily magnified and distorted.
The famous painting of the Tibetan wheel of life is in the grip of the Lord of Death. At its centre are two concentric circles: the outer shows the ascending and descending paths with souls in the death and rebirth cycle; the inner shows three animals, a pig, a snake, and a rooster which symbolise forces within human nature that perpetuate this cycle and are responsible for the suffering in life. The pig represents ignorance, avidya, which is a basic misrepresentation of reality. The snake represents aggression which in the human species reaches a malignancy unprecedented in the rest of nature. The third is the rooster symbol – lust, desire and insatiable greed. These three are surely responsible for much of the darkness in the human species. The Tibetan Book of the Dead can be used to guide the dying person through the experiences of consciousness after death, but it is also used during life by those who want to prepare for what will come after death. Liberation from the wheel of rebirth is actually possible in the after-death states or bardos.
Este episodio continúa una miniserie sobre las observaciones de Jung sobre textos orientales y explora sus comentarios sobre El Libro tibetano de la Gran Liberación, desconocido para Occidente hasta su primera publicación en 1954. El próximo episodio examinará sus comentarios sobre el Libro tibetano de los muertos. Al igual que otros de sus comentarios, como los del I Ching y El Secreto de la Flor de Oro, aquí Jung pretende construir un puente desde el budismo tibetano a su escuela de Psicología Analítica. Por ejemplo escribe: “… el inconsciente es la mente matriz con la cualidad de la creatividad adjunta, el lugar de nacimiento de todas las formas de pensamiento y similar a la Mente Universal de Oriente. Estas formas de pensamiento o arquetipos son omnipresentes y atemporales ... Por medio de la función trascendente no solo ganamos acceso a la Mente Universal sino que también llegamos a comprender porqué Oriente cree en la posibilidad de la autoliberación.”
This episode continues a miniseries on Jung's observations on oriental textsexploring his comments on The Tibetan Book of the Great Liberation unknown to the West until its first publication in 1954. The next episode will examine his comments on the Tibetan Book of the Dead. Like other of his commentaries, such as those of the I Ching and the Secret of the Golden Flower, Jung is here aiming at a building a bridge from an unfamiliar Eastern religion, in this case Tibetan Buddhism, to a Western psychology, namely his school of Analytical Psychology. For example he writes: “… the unconscious, for Analytical Psychology, is the matrix mind with the quality of creativity attached to it, the birthplace of all thought forms and akin to the Universal Mind of the Orient. These thought forms or archetypes are omnipresent and timeless ... By means of the transcendent function we not only gain access to the “One Mind” but also come to understand why the East believes in the possibility of self liberation. If, through introspection and the conscious realisation of unconscious compensations, it is possible to transform one's mental conditions and thus arrive at a solution of people's complex, one would seem entitled to speak of self liberation”.
No matter what the crises of the collective the individual has the opportunity of realising the inner light that lies in us all. This episode explores the Taoist text The Secret of the Golden Flower which describes in an extraordinary manner how to access this light through the meditation process. The episode ends with a beautiful song The Turning of the Year by Mark Dunn of The Bringers of Change whose music albums can be found on Spotify etc. and as CDs at www.fallingarecords.com The free meditation programme following the Secret of the Golden Flower starts Jan 23rd. The Quest Lecture series (as distinct from these podcasts) starts Jan.28th. There will be no podcast episode in January. The next one will be Feb.15th 2023.
In this last episode of this miniseries I give Jung's main argument and its pros and cons. My feelings about the difficulties of the work are as follows: Firstly, relevance. How much can it offer the modern world? Secondly, isolationism - its removal from the other analytic disciplines. Thirdly, certain inconsistencies which may confuse the reader. Fourthly, contradiction - whether the archetype of the Self is the totality or a specific archetype. Fifthly, the inherent difficulty of the text. Some of its strengths are as follows: 1: Its passion and tremendous personal conviction. 2: Its roots in childhood experiences (visions, dreams). 3: Answer to Job has extra depth because of the number of esoteric traditions it is linked to. 4: Jung speaks with many voices, as it were out of the depth of many traditions. 5: The audacity of the text. 6: Jung uses a new voice – that of archetypal psychology combined with mythology and gnosticism. 7: Answer to Job reinforces Jung's impact on the practice of psychotherapy. 8: Answer to Job has a deep theological critique of Christian and Judaic civilizations. 9: Jung insisted on the dangers of an apocalypse in our times. 10: Jung insists on the overarching metaphysical dimension to human existence.
Este es el episodio final de la miniserie sobre la Respuesta a Job de Carl Jung. Aqui presento un resumen de su argumento y doy dos ejemplos de la relevancia para el mundo moderno. En primer lugar, su temor de un apocalipsis moderno. Sin embargo, el vio la posibilidad de un proceso de individuación al traer esto a la conciencia. En segundo lugar, la relación de este texto con la práctica actual del análisis junguiano.
The penultimate episode in this miniseries on Jung's Answer to Job asks the following questions of this text: Q. Why is there no "real" history, sociology, or political science in the Answer to Job and indeed in Jung's work in general? Q. Are there other interpretations of the Answer to Job. Q. How unusual is Jung's interpretation? Q. Jung speaks of God in many ways. Explain further. Q. Does the theory of evolution change all bible studies including the Answer to Job? Q. How can God be the totality and at the same time be a specific component of the unconscious? Q. What impact has Answer to Job had on the practice of Jungian psychotherapy?
Este es el penúltimo episodio de esta miniserie. Examinamos las dificultades y fortalezas del Respuesta a Job. Las dificultades incluyen: Su relevancia; su alejamiento de las demás disciplinas analíticas; ciertas inconsistencias que pueden confundir al lector; una contradicción - si el arquetipo del Self es la totalidad o un arquetipo específico; la dificultad inherente del texto. Algunas de sus fortalezas incluyen: Su pasión y tremenda convicción personal; una profundidad adicional debido a la cantidad de tradiciones esotéricas a las que está vinculada; Jung habla con muchas voces, como si saliera de muchas tradiciones; la audacia del texto; Jung usa una nueva voz - la de la psicología arquetípica; impacto en la práctica de la psicoterapia; una profunda crítica teológica de las civilizaciones cristiana y judaica; advertencia de los peligros de un apocalipsis en nuestros tiempos; inclusión de la dimensión metafísica global de la existencia humana.
A resume is given of the episodes so far. Responses to the following questions are given: Q. Is God separate from us? Q. How can God be a personality as he mostly appears to be in the bible? Q. If the dualism of good and evil is contained in God then what is the point of the individuation process in human beings? Q. How can God be the archetype of the Self? Q. Jung speaks of the God in different ways in Answer to Job. Is he inconsistent? Q. How is it possible that God can be equated with the unconscious? Q. What does Jung mean by God wants to create man but not quite?
En este episodio queremos responder a las siguientes preguntas ¿Por qué no hay historia 'real' , sociología o ciencia política en el libro? ¿Qué explicación histórica podría ofrecerse para la literatura apocalíptica? ¿Por qué la interpretación de Jung es atípica? Como La teoría de la evolución cambia todos los estudios bíblicos, incluido la Respuesta a Job. ¿Cómo puede Dios ser la totalidad y al mismo tiempo ser un componente específico del inconsciente? Además, en el episodio de hoy contamos un sueño notable que Jung tuvo en 1920 en su visita al norte de África. Su interpretación del sueño es fascinante e ilustra material importante en la Respuesta a Job.
In this episode we arrive at the last part of the Answer to Job, chapters 15-20. Three of Jung's arguments stand out. 1. The actual dangers of an apocalypse in our own time. 2. The importance of a uniting symbol such as that of a child-hero or the Virgin Mary that is an attempt to heal the opposites and their terrible danger to humanity. 3. Reflections on the nature of God.
In this episode I cover chapters 11-14 of Answer to Job. Jung argues that the emergence of Christianity was an attempt to create a totally good god. He focuses on the weakest part of the Christian argument, that which most reveals the dark side of god – the Book of Revelation.
Jung presenta el último libro de la biblia donde los cristianos presentan a su Dios con todas sus contradicciones. Detalla los eventos del Apocalipsis enfatizando el lado oscuro de Dios. Pero lo que perseguía a Jung era la posibilidad de un apocalipsis real. Jung pasó del Libro de Job al Apocalipsis y ahora avanza rápidamente a su propia época. Insinúa que la humanidad está pasando por un proceso de individuación colectiva. “Respuestas” a los siguientes puntos siguen. ¿Está Dios separado de nosotros? ¿Cómo puede Dios ser una personalidad como parece serlo en la Biblia? Si el dualismo del bien y el mal está contenido en Dios, entonces ¿cuál es el sentido del proceso de individuación en los seres humanos? ¿Cómo puede Dios ser el arquetipo del Self? Jung habla de Dios de diferentes maneras en el Libro de Job. ¿Es inconsistente? ¿Cómo es posible que se pueda equiparar a Dios con el inconsciente? Qué quiere decir Jung cuando dice “Dios quiere crear al hombre pero no del todo”?
Answer to Job has 20 chapters that formed a complex unity in Jung's mind. This episode will summarize the first 10 of these. Themes include: Jung is indignant at the injustice done to Job. The unconscious creator needs conscious humanity so as to develop but, at the same time it opposes this. The incarnation of God into man through Christ is a world-shaking transformation or objectification of God. God needs to become a man. The incarnation is not to make reparation for mankind's sins but to make up for Yahweh's damage to Job (i.e. humanity). Yahweh lacks a feminine side – the lost Sophia. Christ embodies the hero myth. The incarnation of Christ is insufficient to deal with the problem of evil. The belief that God is all good is simply not credible. The God image is a mixture of opposites.
Jung había vivido las guerras del siglo XX y fue testigo del inmenso impacto de Hitler en las civilizaciónes alemana y europea. Se dio cuenta muy claramente, que con la realidad de la bomba nuclear, la humanidad ahora tenía los medios para la autodestrucción. Para él este era un escenario apocalíptico, el lado oscuro de Dios expresado a través de la psique humana. En última instancia, Dios no es un ser separado, sino que es la realidad misma y, por lo tanto, también es la humanidad.
Jung felt that God called on him personally to realise and experience God's own dark side. And this was the only way that he could experience relief and grace – God's blessing. The inspiration for writing the book was as if he was composing the work of a Bach or Handel. There are a number of different voices that Jung adopts. He switches between them in a spontaneous intuitive manner in the flow of the text. These include: # The emotional Jung. # The therapist's voice. # The theological perspective. # The mystical voice. # The esoteric voice. # The Jungian psychology perspective. # The voice of archetypal philosophy. # The historical voice. Jung moves between such different voices with little warning. He is using multiple views and perspectives with great speed and the reader can be left confused Perhaps when one knows the different voices then matters are a little more comprehensible.
This is the start of miniseries within the Spiritual Crisis of our Time in which I examine Jung's Answer to Job, one of his most enigmatic and fascinating books, written in 1952 and which was clearly of enormous personal importance to him. This episode: # explores Jung's own psychology, especially in his childhood, as a background to this work. # presents Jung's account of his religious and theological struggles in his adolescence. # gives a brief account of the story of Job as presented in the bible. # presents the question that Jung felt he had to answer. This series concerns a metaphysical exploration of nature of evil, the contradictions in the godhead, and the dangers to humanity in our own times.
Dios quiere entrar en la humanidad pero este es un proceso contradictorio porque trae consigo su lado oscuro a pesar de todos los esfuerzos de la humanidad por limpiar su imagen y convertirlo en el dios de la justicia y el amor. Jung da más evidencia de un dios iracundo y destructivo de las visiones apocalípticas de Ezequiel, Daniel y Enoc del Antiguo Testamento, y el Libro de Revelaciones, el ultimo del Nuevo Testamento. Las contradicciones de Yahweh son responsables no solo de la creación del mundo sino del destino de la humanidad que debe vivir estas contradicciones de la deidad.
This episode explores the Book of Genesis, in particular the story of Adam and Eve: their existence in the Garden, the temptation to eat the apple from the Tree of Knowledge, and their banishment. It is interpreted as the movement into consciousness which inevitably is also into an awareness of death. A Gnostic and Jungian interpretation of this foundational myth of Western civilization is given. Human consciousness has indeed taken the fruit from the Tree of Knowledge. However, if it is to reach the Tree of Life (the second tree in Eden that is forbidden), the human race in the 21st century will have to pass through the gates of death – either symbolically or literally.
En el ultimo episodio presentamos la experiencia de Jung en su juventud con el inconsciente, que más tarde lo predispuso a identificarse tan profundamente con Job. Experimentó el “otro lado de la psique”, el lado oscuro de Dios. Esto fue como un trauma infligido por Dios pero también fue la fuente de su gracia. En este episodio cubrimos los primeros 10 capítulos de Respuesta a Job que incluye: Primero: La naturaleza contradictoria de la personalidad de Yahvé. Segundo: El tema de que Dios necesita el hombre. Tercero: Lo que le falta a Yahweh es un lado femenino. Cuarto: Jung busca la encarnación de Dios a través de Cristo, el dios-hombre. Esto resultó del daño hecho a Job por Yahweh. Cristo seriá perfecto. Satanás tendriá que dejar el cielo y ser arrojado a la tierra. Dios tendriá que entrar en la humanidad. Quinto: El mal todavía prevalece en la tierra. Sexto: La creencia de que Dios es todo bueno simplemente no es creíble. Septimo: La imagen de Dios es una mezcla de opuestos.